Shepherdy Spiritualized, Tract · Chapter 16
CHAP. XVI.
The Sheep's content with paſtures mean: Should not
Chriſt's be content with what he makes their lot?
Obſervation.
SHeep, ſpecially for ſtore, fare hard; thoſe that are for the ſlaughter ſhall happily be allowed better feeding; freſher, and more grown feeding; but the Sheep that are for breed are kept bare, not waſt graſs and encloſures for them, but ſhort commons; it may be turned off to the Mountains; Ezek. 34. 13, 14. Such often turn'd to the commons, where graſs is ſhort and bare: Yea, and they will do well ſo: Sheep, it's obſerv'd, will not only live, but thrive alſo, yea, and grow fat, in places one would think all a rock; where the blades of graſs ſpire up between great ſtones. Bigger beaſt, black ſtock require high and rank graſs, where they may fill their mouths at a bite; naſty goats trample on, and ſoil the graſs, the harmleſs Sheep do well on hard fare. High feeding is in order to fatting and killing. Thus ſome underſtand, Hoſ. 4. 16. the Lord will feed them as a Lamb in a large place, cIn campo lato] ad caedem & ſupplicium ut illuc cito pingueſcat, & mactetur, Vatab. Nunc Iſraelites copioſé paſcet, ut mox ſaginati hoſtibus dedantur trucidandi, Merc.feeding him for puniſhment and ſlaughter, that being fatted they may be given over to the Enemy to be ſlain. But a ſtore Lamb can pick up the graſs of the Wilderneſs, and pick a living out of it.
Application.
Saints can be content with ſhort commons in the World. Nature is content with little, grace with leſs. Our Lord hath taught us to pray for Bread, not Bisket manchet, but dPanis nomine in oratione Dominicâ principaliter & praecipuè ſignificatur ordinarius ille cibus corpori noſtro alendo deſtinatus; & quidem non ille tenerior a ſimilagine, ſed craſſior & domeſticus, Scult. Exerc. Evang.down right houſhould Bread; Panis is a paſcendo, that which will feed, though not delicately. Pſal. 127. 2. bread of carefulneſs, Heb. of ſorrows, may mean courſe bread or meat, (as bread of pleaſures, Dan. 10. 3. is dainty fine meat) and therefore our common ſinging Pſalms read it brown bread Jeſus gave thanks for barly bread, Jo. 6. 9, 11. not that Paleſtine had not wheat good and enough, but to ſhew his humility See 2. Cor. 8. 9. So his Diſciples made a Sabbath dayes Dinner on a few Ears of Corn rub'd between their fingers, Mat. 12. 1. A Philoſopher to one that ſaid to him, wouldſt thou pleaſe Dionyſius, thou needeſt not eat Herbs and roots, could anſwer, couldſt thou feed on Herbs and roots, thou needeſt not pleaſe Dionyſius. Even Epicurus (whom yet ſome note for a voluptuiſt) is reported to have ſaid, that if he had but a morſel of bread, and a draught of water, eSe paratum eſſe cum Jove etiam de ſelicitate certare, ſi aquam haberet & offam. Elian.he might think himſelf as happy as the happieſt. The Iſraelites in the Wilderneſs could not be content with bread, though from Heaven, Manna, but they muſt have Fleſh too, they had Fleſh but with a vengeance, with a curſe, Pſal. 78. 29, 30, 31. and 106. 15. they did eat and were filled, but better it had been they had faſted; ſee the ſtory, Numb. 11. 18, &c. fCibus & potus ſunt divitiae Christianorum. Hieron.Meat and Drink are a Chriſtians riches, ſaid Hierome, and ſaid not Paul the ſame, 1 Tim. 6. 8. gforeign. Iſiod.food not dainties; garments quaſi Gardments, which will preſerve us from the violence of the Weather. Bred and Cheeſe with the Goſpel is good cheer, ſaid Greenham. This for quality.
And for quantity our Lord hath taught us to pray for daily Bread; bread from day to day, the bread for the day in its day. Enough to bring us home, with Jacob. Gen. 28. 20, 21. bread to eat, and raiment to put on till I come again to my Fathers houſe. hInſaniae damnandi Sunt qui tam multa tam a…exiè congerunt, cùm ſit tam paucis opus, Lud. Viv.What need is there of much? Rather is it a cumber than an help. The Iſraelites in the Wilderneſs had their Omer for a day, and what more they laid up, bred wormes and ſtank. iforeign, Clem. Alex.A good man needs but little, ſaid an Ancient. Agur deſired but his portion, Pro. 30. 8. foreign, kPane demenſi mei ſufficienti mihi, Chald. foreign, congrua & ſufficientia, LXX. in Mede. Qui mihi ſatis ſit ut in de alar, Merc.the bread of my portion, or allowance ſufficient. This ſufficiency ſaith the famous Mede) is two fold, the former of nature, wherewith a man may ſuſtain himſelf; the latter of ſtate and condition, vocation, order in which God hath placed one: ſufficiency to a private perſon is one thing, to an houſholder another, another to a Prince, &c. that price which God hath cut for me is beſt. If God bring not up a man's eſtate to his deſires, which is ſatisfaction, yet if he bring down his deſires to his eſtate, this is contentment and that is by farr the beſt and moſt comfortable condition; and ſo will Chriſtians find it reaſonable for them to judge, if they conſider.
Firſt, Their betters have been but mean in the world before them; though ſome good men we find rich, Abraham, Job, David, Solomon, &c. yet not all ſo; the termes are by no means convertible, not all good men Rich, nor all Rich men good. He had the example of our Lord before, who though heir of all things, yet here was ſcarcely Owner of any thing. When it was diſputed in the Senate at Rome, whether Chriſt ſhould be owned a God among them, becauſe he had done many wonderful works, it was reſolved that he ſhould not, becauſe of his poverty, which he choſe and preached. The meanneſs alſo of his Mother is diſcernable in the Clothes ſhe wrapt her new born babe in, Luk. 2. 7. which by the make of the word ſeem to be rent or torne mforeign.rags; his Cradle was a manger, non in aureo reclinatorio, ſaith Ludolphus, as the Porphyrogeniti in Conſtantinople; born in a Inn, a common houſe for all comers; and in the Inn, the Stable, the moſt lPropter hoc quod paupertatem praedicârit & elegerit, quam mundus contemnit.common and unclean place, &c. And from her offering alſo may this be concluded, verſ. 24. for the Law was that they ſhould offer a Lamb with a little Bird, but they whoſe poverty would not admit that, ſhould bring two little Birds, Levit. 12. 6. 8. When he was born, he was brought forth in another mans houſe, and when dead, buried in another mans Tomb. Chriſts Diſciples alſo might be given as an inſtance hereof, of which ſomething formerly.
Secondly, Chriſt ſlights none for their meanneſs in this World. Rev. 2. 9. Smyrna the pooreſt Church hath the higheſt commendation. I know thy poverty, but that's no matter, thou art rich, Jam. 2. 5. The poor of this World rich in Faith, Heirs of the Kingdom, &c. An heart filled with Grace, not Cheſts with Coin, or thouſands of acres with ſtock, God looks after, accounts of. Jacob with his ſtaff, on the Earth for his bed, and a ſtone for his pillow, had viſions of peace, as well as when he was become two bands.
Thirdly, Chriſt makes little to the Righteous better than much to others. Pſal. 37. 16. as a Box of Pearls is more worth than many Loads of pibbles. nMelius ob benedictionem Dei, opum durationem, hilarem que fruitionem, bonam conſcientiam, &c. Ge….God's bleſſing on a good conſcience how it multiplies all comforts? The Bee is as well (if not better) content, with feeding on the dew, or ſucking from a Flower, as Behemoth that grazeth on the Mountains. oEtſiin diem victitent, … caelo tamen non ſecus ac mannâ paſcuntur, Vatabl.They live well as being fed from Heaven with Manna. Se… Daniel and his Companions, Dan. 1. 8, 12, 13, 15, 16. pulſe and water, poor fare for Noble-men's Sons (and theſe were of the tribe Royal, verſ. 6.) yet ſuch as they were well apaid of, and their countenances were fairer, &c. they had God's bleſſing on their courſe fare, and this was the main matter that made the difference.
Fourthly, God cuts out the portion … all his; this quiets, yea, ſweetens all to ſee God in all: what he knows meat for each of his, he allots to and for them. Pſal. 23. God is David's Shepherd, then he ſhall not want, viz. what may be neceſſary to his temporal, but eſpecially to his ſpiritual and eternal good. And if any ſhould ſay, But do not the Godly ſometimes want even neceſſaries, 1 Cor. 11. 22. foreign? We may anſwer, pIſte temporalium defectus in ſpiritualibus per aequivalens compenſatur 20. Temporalia promittuntur piis cum exceptione crucis, ſive caſtigatoriae, ſive probatoriae; quod etiam ad pastoralem Dei curam pertinet, ne oves oberrent; &c. Riv. * Parva ſeges ſatis est.The want of thoſe temporal things is abundantly made up in the ſpiritual which they enjoy; and that theſe things below are only promiſed to the Godly with the exception of the Croſs, whether in correction or tryal, wherein alſo conſiſts a great part of the Lords Paſtoral care. The wicked in the fulneſs of his ſufficiency is in ſtraits, Job. 20. 22. Tantalus-like, he is ever wanting, content he hath none. Contrarily, true piety brings true plenty, and a Saint is never to ſeek of a well-contenting ſufficiency, 1 Tim 6. 6. for to him a little is enough. However it be, goodneſs and mercy ſhall follow me all my daies, &c. Agur deſires to be fed by God. Pro. 30. 8. feed me with food convenient, qforeign, diſcerpſit, dilaceravit dentibus, proprium ferarum; whence the Greek foreign, and the Engliſh tear in pieces.the root properly ſignifies to tear, as wild Beaſts their prey which they take by hunting: thence the noune, properly ſuch prey as Beaſts feed on, generally uſed for all food of men, ſome ſay, becauſe of old they hunted for their meat, or a metaphor from Beaſts, who prey on ſo much only as will ſuffice them for one day. Agur beggs God to feed him with his daily food, as Joſeph is ſaid to have fed his Fathers family, Gen. 47. 12. we tranſlate acc…ng to their families: the rforeign Cibo quaſi in os parvulorum indito, Jun. & Tremel. q. d. in fame non magis ſoliciti fuerunt de comparando victu quam pueri, qni ne manum quidem ad cibum extendunt, Q. in Vat. Non minore ſtudio aluit patrem, &c. quam infantes ali ſolent, Vat. vel …ic accipi potest q. d. Saturavit eos; tantum dedit ut poſſent f…equenter comedere, ut ſolunt parvuli, Oleaſt.Hebr. is to the mouth of the little one. i. e. putting their meat as it were into their mouth; ſo that Jacob and his Family lived free from care, even as a Child whoſe meat is put into his mouth; Joſeph was no leſs careful of his Father and his Family to feed them than men are wont to be of Infants. Or it may be thus underſtood, he fed them to the full, ſo that they might eat often as Children are wont.
Fifthly, God's choiceſt Servants have met with courſeſt fare in the world: Iſrael muſt eat their Paſſeover with bread of affliction. Deut. 16. 3. ſo called either becauſe it was to mind them of their affliction in Egypt; or becauſe it did afflict their ſtomach and body, being of no good taſt, and heavy. Others read it bread of poverty, ſuch as poor folk are wont to eat; poor peoples bread, ill-leavened, ill prepared. Micajah in priſon is fed with bread of affliction, 1 King. 22, 27. ſparingly, Tremel. renders it, Priſoners-pittance. Martyrs in Q. Mary her daies were fed (many of them) with bread made moſt of Saw-duſt. Bonner allowed Will. Huntley only an half penny a day … bread and drink. Martin ordered to Eliz. Young, one day bread and another day water. The Bite-ſheep of Norwich kept Rob. Samuel without meat and drink, only daily two or three morſels of bread, and three Spoonfuls of water. Yea, and without theſe neceſſities impoſed by cruel Perſecutors, we read that Luther made many a meal of an Herring at a time, and Junius of an Egg.
Reflections.
Why am I thus diſquieted within me, that nought that God For the diſcontented murmuring Chriſtian.doth can pleaſe me? Am I not like the Iſraelites of old? When hungry they cryed for Bread, and when God gave them bread, even the Corne of Heaven, that man did eat Angels food, Pſal. 78, 24, 25. i. e. ſuch delicate bread as might be…eem Angels to eat, if they did eat any at all. Such as the Poets feign to be their Nectar and Ambroſia; then they cry for water. When they have bread and water (though both by miracle) can he furniſh a table in the Wilderneſs, can he provide Fleſh for his people? verſ. 19, 20. i. e. dainty and delicate Fleſh, ſuch as is that of Quails, meat for a King; for they carried *Trap in loc.their Cattle out of Egypt with them, and ſo they could not be without ordinary Fleſh. Ever murmuring, alwaies harping upon their wants. And is it not thus with me? Do not God and Men hear me much oftner complaining of what I want, than giving thanks for what I have? Alas! how little do I enjoy of what I do poſſeſs, through the diſcontent of my peeviſh and froward Spirit? No more than Haman did his honours, Eſth. 5. 13. q. d. sCum haec omnia habeam, nihil me habere puto.I enjoy nothing of all this. No more did Ahab when ſick of Naboths Vineyard, 1 King. 21. 4. the want of which ſet him off the hooks as we ſay, and in a great diſcontent. His heart did more afflict and vex it ſelf with greedy longings for that …it of ground, than the vaſt and ſpacious compaſs of a Kingdome could counter-comfort: He lay down ſick of the ſullens, and would eat no meat, for want of a Sallat out of Naboth's vineyard. The Devil of diſcontent whomſoever it poſſeſſeth, maketh his heart a little *foreign, turbare, inde foreign.Hell. Yea, even not the worſt of Men and Women, who ought to be better, are too often vexing and diſcompoſing themſelves herewith. Rachel had a loving Husband, a comfortable and plentiful Eſtate, yet wanted ſtill ſomething, and this imbittered all ſhe had, Give me Children, or I dye, Gen. 30. 1. and God took her at her word, ſhe had Children, and ſhe dyed, Chap. 35. And Rebekkah before her ſeems not wholly free from this diſeaſe. Gen. 25. 21. her being barren was her burden, as well as her Husband's, though they took the beſt courſe for the Cure. viz. addreſs to God. I like that interpretation beſt, that reads, in the preſence of, or together with his wife, hinting it a ſolemn and joynt prayer, yet when ſhe was heard and anſwered, ſhe ſaid, if it be ſo, why am I thus? q…d. better have no Children, then ſo troubled with them; though like a good woman as ſhe was, ſhe bethought her ſelf of the beſt courſe, ſhe got into a corner, and pray'd down her paſſions, verſ. 22. and got the following Oracle, verſ. 23. A good pattern for me, to cure me of the fret. Alas! O my Soul, 'tis not the little I have, but the much I deſire, that makes me …o diſcontented. Plato's advice was good; (let me who profeſs to be a Chriſtian, for ſhame learn of an Heathen) He that will be rich indeed, muſt not ſo much encreaſe his riches, as diminiſh his Covetouſneſs. And that of A…ſonius, a French Poet of Burdeaux, is worth minding, He is not happy that hath not what he deſires, but he that deſires not, what he hath not. There is much danger, O my Soul! in a great eſtate, as well as in a poor condition. Great *Intrant majores portas majores cure.Eſtates have great cares. A ſtate too great, like a Shoe too big for the Foot, is more troubleſom than uſeful. 'Tis not the great cage that makes the Bird ſing. A Staff may help a Traveller in his way, but a bundle of Staves would be a burden. Every grain of riches hath a vermin of pride and ambition in it. Many in their low eſtate could ſerve God, and be more than commonly Religious; but now reſemble the Moon, which never ſuffers an Eclipſe, but at her full, and that by the interpoſition of the Earth between the Sun and her ſelf. O that Ireland were not too full of inſtances of this kind… Even an Agur full fed, may grow wanton, and be dipping his fingers in the Devil's ſauce. Pro. 30. 8. deny the Lord, or belye him. Who more rich than Adam in Paradiſe? Who more poor than Job on the Dunghil? Yet, in Paradiſe the Devil foiled Adam, and on the Dunghil Job foiled the Devil. Seek not therefore great things for thy ſelf, O my Soul! Jer. 45. 5. and then the want of great things will be no great trouble to thee; Eſpecially in ſuch a day as this is it very unſeaſonable. Ʋriah would not get to his houſe to eat, and to drink, and to lye with his wife, when the Ark and Iſrael and Judah abode in Tents, when the General and Souldiers were incamped in the open Fields. Daniel would not accept of the Kings allowance of the Kings dainties, when his Brethren were in diſtreſs and want; he would eat no delicate meat, when his City and People lay under ruines. And art thou diſcontented, O my Soul! becauſe thou haſt not this thing and that according to thy wiſh? In hard times, the life for a prey, is much mercy.
Hath God enlarged his bounty to me, and given me even of the For the wealthy Chriſtian.good things of this life richly to enjoy? Hath he enlarged my border, and cauſed me to break forth on every ſide? Hath he bleſſed me in the Field, Barn, Basket, Flock, &c. Let me hence learn, Firſt not to aſcribe it to my own acqueſts, and ſo rob the Lord of his Glory, in what he hath beſtowed on me. 'Tis too much like proud Tyre, to ſay, by my Wiſdom, and my Traffique have I got all theſe Riches, Ezek. 28. 4, 5. That was a proud Pope, who upon the Gate of his new-built Colledge had this engraven, Ʋtrecht (where he was born) planted me, Lovain (where he was bred) watered me; but Caeſar (who had promoted him to the Popedom) gave the increaſe; And he was as well checkt by a witty Paſſenger, who underwrit, Here God did nothing. David ſaies, Riches and Honours come from God, 1 Chro. 29. 12. and Jacob too, Gen. 31. 9. God hath taken away the Cattle of your Father, and given them to me. He is the true Proprietary; and gives and takes away theſe outward things at pleaſure. Iſrael in Paleſtine were but Tenants and Farmers, the Land was the Lord's, Levit. 25. 23. hence called the Lords Land, Hoſ. 9. 3. and therefore they might not ſell it outright, as if it had been their own. Sacrifice not, O my Soul! to thine own net or drag, Hab. 1. 16, 17. Say not with the great Dragon, the King of Egypt, Ezek. 29. 3. My River is my own, I have made it for myſelf. That was a proud boaſt of Niobe, reported by the tSum foelix; quis enim neget hoc? foelix que manebo; Hoc quo que quis dubitet? tutam me copia fecit. Major ſum quam cui poſſit Fortuna nocere.Poet, and it proved accordingly ſhe was brought low and emptied of all. Let God have the glory of all he giveth thee to poſſeſs.
Secondly, Learn not to grow proud becauſe of truſt in uncertain Riches. Many mens good and blood riſe together. If God highten thine Eſtate, O my Soul! highten not thou thy mind, 1 Tim. 6. 17. let not my heart be lifted up with mine Eſtate, as a Boat that riſeth with the riſing of the water. If Riches increaſe, ſet not thine heart upon them. They are not ſimply good in themſelves, nor the portion only of the good, nor make all that have them good or better; beſides that they are flitting, are not what men conceive them, ſuch ſubſtantial things, but take to themſelves wings, &c. Who is ſo much a ſtranger to the World, as not to know that it was never true to any that truſted it? That they that have been born to, or have acquired great eſtates, have yet been brought to a very low ebb, to great want? Riches are as Glaſs, bright but brittle. They are inevidential of Gods love; they are, if bleſſings (for to all that have them, they are not ſo) yet but of the left hand, or the Foot-ſtool; there are more durable Riches, which are more worth the minding.
Thirdly, Learn not to withhold them from them to whom they are due. God hath made thee, O my Soul! not proprietor but Steward, of whom it is required that he be found faithful; not purloining to his own uſe, what is committed to him for his Lord's. Nabal calls all his, my bread and my fleſh, &c. and therefore would part with none. As every one hath received, ſo miniſter, 1 Pet. 4. 10. Something of a little, more of more. See Pro. 3. 27. Thoſe things are not our own, but the poors, which we can and ought to beſtow upon them; wherefore theſe benefits are called not only Charity, but Righteouſneſs or Juſtice alſo, Pro. 11. 18. 2 Cor. 9. 9. whatever the Clergy hath, is the poors, ſaid Hierom. It is true (in a ſenſe) of others as well as Miniſters: Gods poor are Owners of what I have, I am but a Steward and diſpenſer of Gods bounty to his neceſſitous Servants: Now if my receipts be found great, and my layings out ſmall, will not God caſt back ſuch Bills in my face, and turn me out of my Stewardſhip? The Apoſtle quotes it from our Lord, Act. 20. 35. as a uEo modo quo foreign Philoſophorum, citatu…, non ut verba, ſed ut placitum: …ulgo foreign dicunt quarum ſola mens ſpectatur, Hi enſMaxime taught and preſſed by him. They are Fools that fear to loſe their Wealth by giving, but fear not to loſe themſelves by keeping it.
God affords me my portion, and For the mean contented Chriſtian.it is Good, becauſe it is of God's appointment, Pſal. 16. 6. That which gives quiet and contentment, refreſhment in any portion, is firſt the favour and pre…ence of God; Secondly, That it is from the hand of a Father: Thirdly, That it comes to us in the Covenant of Grace: Fourthly, That it is the purchaſe of Chriſts blood: Fifthly, That it is an anſwer of Prayers, and a bleſſing from above on honeſt endeavours. Ah, this makes my cottage and my ſmall poſſeſſions great enjoyments: mercy and goodneſs ſhall follow me all my daies. Godlineſs hath contentment, and that is great gain. When Alexander the great had taken the Kingdoms of Sidon, and beſtowed it on Hepheſtion, to be diſpoſed of according to his pleaſure, he finding out one Abdolinimus, of the Royal line, ſent him the Regal robes, and made him King; who before had gotten his living by making, (as ſome) of watering (as others ſay) of Gardens; and when Alexander, having ſent for him, asked him with what mind, being of ſo noble a race, he could bear his former poverty, he anſwered, I pray God I may bear the Kingdom with the ſame mind, for theſe hands adminiſtred to my neceſſity, and as I had nothing, ſo I wanted nothing. How much more may I ſay ſo, who have ſo bountiful a God to ſupply all my need, Phil. 4. 19. Gr. ſhall fill up, as he did the Widows veſſels, 2 King. 4. 4. Eſau, profane as he was, had much; but Jacob, who had God in Covenant, had all; that is the difference in the Hebr. Tongue, between Eſau's enough, and Jacob's Gen. 33. 9, 11. He that hath him that hath all, hath all, *Qui habet habentem omnia, habet omnia.ſaid Auguſtine. I am conſtant, and therefore have enough, 1 Tim. 6. 8. let us be content, xforeignGr. let us have enough, ſo we tranſlate it, Mat. 25. 9. leſt there be not enough, &c. ſo we tranſlate it ſufficient; Job 6. 7. two hundred penny worth of bread is not ſufficient for them. So here, what God allots me is ſufficient for me, let it therefore ſuffice me. In a word, take O my Soul! the Apoſtle's advice, Heb. 13. 5. let my Converſation be without Covetouſneſs, and be I content with ſuch things as I have (or, are preſent) for he hath ſaid, I will never leave thee, nor forſake thee. foreign: the word for Converſation, ſignifies either a cuſtom or manner, and our means of getting our livelihood; both come to one ſenſe, both our manner and our means of getting our livelihood muſt be free from covetouſneſs, and be content with the things preſent. The Hebrews had been plundred of all, when the Apoſtle wrote this, Chap. 10. 34. though they had nothing, yet be content; So was he himſelf, Phil. 4, 11, 12, 13. he binds not heavy burdens on others, which himſelf will not touch. Not to be content, is to be covetous. A little will ſerve to bear my charges till I come home; and then ſhall I have bread, and all things elſe enough; in the mean time let me live on the promiſe; that ſeems to be taken from Deut. 31. 8. rather than from Joſh. 1. 5. as the moſt have thought, and it's obſervable to be five times recorded in Scripture, that it may be preſt, till the ſweetneſs of it be preſt out. Put the promiſe in ſuit, put God's bond in ſuit, as that holy man ſaid, and God will accompliſh it. Mean while mayeſt thou ſit and ſing
Haec alii cupiant, liceat mihi, paupere cultu
Securo, charâ conjuge poſſefrui.
Let others Riches ſeek; without annoy
Whilſt I, though mean, Relations may enjoy.